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Conclusion. Fr. Shahe Ananyan. St. Etchmiadzin. Armenian Apostolic Orthodox Church). Further Reading

Conclusion

The formation and development of the Armenian Christological tradition passed through two successive periods: before Chalcedon and after Chalcedon. The earlier stage of the development was marked by the strongly expressed Syriac background. It was also based on the patristic heritage of the Alexandrian and Cappadocian traditions. The rejection of the Council of Chalcedon and its Christological formula necessitated in the Armenian Christology some more modifications and reinterpretations. The Christological formulas and expressions, inherited from the earlier period, were evaluated in some patristic florilegias and their interpretations. The schism between Armenian and Georgian Churches caused definitely the official rejection of the council of Chalcedon by the Armenian Church at the beginning of the sixth century. Despite all the apologetical works and treatises against the Chalcedonian formula, the Armenian and the Byzantine Churches tried to find the doctrinal consensus as to overcome the difficult issue of the Christological formulations. In the 8^th-12^th centuries some important theological dialogues and correspondences took place between Armenians and Byzantines which contributed largely to the further clarification and crystallization of the Armenian Christological doctrine.

Fr. Shahe Ananyan

St. Etchmiadzin

 (Armenian Apostolic Orthodox Church)

Further Reading

Frivold, Leif,The Incarnation: A Study of the Doctrine of the Incarnation in the Armenian Church in the 5^th and 6^th centuries according to the Book of Letters, Oslo 1981.  

Krikorian, Mesrob K., Christology of the Oriental Orthodox Churches: Christology in the Tradition of the Armenian Apostolic Church, Peter Lang: Frankfurt am Main 2010.

Nersessian, Vrej, “Armenian Christianity”, in ed. Ken Parry, The Blackwell Companion to Eastern Christianity, Blackwell, 2007, pp. 23-46 and458-61.

Nersoyan, Hagob,The Christology of the Armenian Orthodox Church, St. James Press, Jerusalem 2004.

Sarkissian, Karekin, “The Doctrine of the Person of Christ in the Armenian Church: Brief Survey, with the Special Reference to the Union of the Two Natures”, in Building Bridges: Ecumenical Journey of Karekin I, Montreal 2004.

[1] Shahe Ananyan, “Apologie et Christologie; La doctrine du Christ de l’Eglise arménienne aux V^e-XII^ème siècles ”, Ostkirchliche Studien 62 Bnd., Heft 2 (2013), p. 234.

[2] Igor Dorfmann-Lazarev, op. cit., p. 111. 

[3] The work we are referring to  is originally the II Book of “The History of Armenia of Agathangelus”, cf. Agaťangełay patmouťiun hayoć (History of Armenia of Agathangelus), Tpx’is (Tiflis), 1909, for the English translation cf. R. W. Thompson, The Teaching of Saint Gregory, revised edition, AVANT: Treasures of the Armenian Christian Tradition, New York 2001. 

[4] For the necessary patristic references see Gregorius Nazianzenus, “Discourse 2”, §23, in Sancti Gregorii…Orationes II, XII, IX, 1994, p. 25-26, I, 4-6; Grégoire de Naziance, «Discours 38:13», in Sources Chrétiennes 358, intr., texte critique et notes par Claudio Moreschini, trad. par Paul Gallay, Paris : Cerf, 1990; Brian E. Daley, S.J., Gregory of Nazianzus (Orations, Poems, Letters), Routledge: New York & London, 2006, p. 123; Grégoire de Nysse, Discours catéchétique XXVII 1, texte grec, traductions française, intr. et index par Louis Méridier, Paris 1908, p. 126; Gregory of Nyssa, Dogmatic Treatises, Grand Rapids, MI: Christian Classics Ethereal Library, New York: Christian Literature Publishing Co., 1892, p. 154; Cyrillus Alexandrinus, “Contra Nestorium”, I, §3,3, in Acta Conciliorum Oecumenicorum I, I, 6, p. 22, 1.7-12.

[5] Cf. Gregorius Nazianzenus, “Epistula 101”, PG 37, col. 181 C. Cf. also Igor Dorfmann-Lazarev, op. cit., p. 114. 

[6] The verb in Armenian is xarneac’, therefore it would be more correct to translate it by “commixed”.

[7] The Teaching of Saint Gregory, §385, p. 111. Cf. Agaťangełay patmouťiun hayoć (History of Armenia of Agathangelus), pp. 182-183.

[8] In Armenian xarneac’, “commixed”.

[9] The Teaching of Saint Gregory, § 369, p. 105. For the further discussion on the theology of Incarnation in the Teaching of St. Gregory see The Teaching of Saint Gregory, pp. 26-32.

[10] Cf. “Book of Letters”=BL, Jerusalem 1994, pp. 540-549.

[11] Cf. BL, 543.See also BL, pp.533.

[12] Cf. Vardan Ajgekc’i, Ar’mat havatō-The Roots of Faith,Yerevan 1998, pp. 186-187, 376-377; Knik’ havatō-Seal of Faith, ed. Bishop Karapet Ter’-Mkr’tchian, St. Etchmiadzin 1914, p. 146; Anania Naregac’i, Havatar’mat-The Roots of Faith, coll. Armenian Classical Authors, vol. X, Antellias-Lebanon, 2009, p. 543. 

[13]  BL, p. 353.

[14] Cf. BL, pp. 252, 532 etc. 

[15] I. Torrence, Christology after Chalcedon: Severius of Antioch and Sergius the Monophysite, Canterbury Press Norwich 1988, p. 249.

[16] For the further discussion on the Syriac background of early Armenian theology see L. Ter-Petrossian, “The Syriac sources of the “Teaching of Saint Gregory the Illuminator” (in Arm.), Banber Matenadarni 15 (1986), pp. 95-109.

[17] Cf. Gabriele Winkler, Über die Entwicklungsgeschichte des armenischen Symbols: Ein Vergleich mit dem syrischen und griechischen Formelgut unter Einbezug der relevanten georgischen und athiopischen Quellen, Orientalia Christiana Analecta, Vol. 262, Rome: Pontifical Oriental Institute. 2000, pp. 418-419.

[18] Idem, p. 96.

[19] Aphrahatis Demonstrationes, Dem. XXI, 9 ; XXII 4 (Patrologia Syriaca t. 1, Paris 1894) ; Des Heiligen Ephraem des Syrers, Sermo de Domino Nostro, XLVI, X, Hg. von E. Beck, CSCO 270, Louvain 1966; cf. N. Seleznyov, The Christology of the Assyrian Church of the East : The Main Documents & Development of the Doctrine (in Russian), pp. 31-32, 38-39.

[20] Sebastian Brock, L’œil de lumière : la vision spirituelle de Saint Ephrem, tr. D. Rance, Abbaye de Bellefontaine 1991, 42-43, 108-109. 

[21] “Clothing Metaphors as a Means of Theological Expression in Syriac Tradition”, in Studies in Syriac Christianity: History, Literature and Theology, pp. 11-38, Variorum: Hampshire, 1992.

[22]“ Stromateis or Theological Treatises of Saint Gregory the Illuminator”, coll. Armenian Classical Authors, vol. I, Antelias, Lebanon 2003, pp. 7-137.

[23] Ibid, p. 16.

[24] The Teaching of Saint Gregory, §§ 377 (p. 108), 663 (p. 213).

[25] “Epistola ad christianos in Persarum regione”, Typis S. Lazari in Insula, 1942, pp. 46, 50-51.

[26] “Kočumn ynćayuťean-Cathecesis XI, 3”, Constantinople 1727, p. 173.

[27] “History of Vardan and the Armenian War”, coll. Armenian Classical Authors, vol. I, p. 563.

[28] Cf. BL, pp. 212, 253 etc.

[29] Cf. B. Talatinian, Il monofisismo nella Chiesa Armena : Storia et dottrina, coll. Studium Biblicum Franciscanum, Analecta 14, Franciscan Printing Press, Jerusalem 1979, p. 63 ; P. Tekeyan, Controverses christologiques en Arméno-Cilicie dans la seconde moitié du XII^e siècle (1165-1198), coll. Orientalia Christiana Analecta 124, Rome 1939, p. 86. For the detailed analysis see Igor Dorfmann-Lazarev, op. cit., pp. 125-129.

[30] Cf. BL, pp. 532, 155, 158.

[31] Ačaryan H., Hajerēn armatakan baŕaran-Armenian Etymological Dictionary, vol. I, Yerevan 1971, pp. 483-484.

[32] Igor Dorfmann-Lazarev, op. cit., p. 109.

[33] “The Teaching of Saint Gregory”, 263 (p. 65), 273 (p. 70).

[34] Cf. R. W. Thomson, “Some Philosophical Terms in the Teaching of Gregory”, Revue des Etudes Arméniennes I (1964), pp. 41-46. For the further discussion see Henning J. Lehmann, Per Piscatores: Studies in the Armenian Version of a collection of Homilies by Eusebius of Emesa and Severian of Gabala, Ǻrhus 1975, pp. 122-140; Robert E. Winn, Eusebius of Emesa: Church and Theology in the Mid-Fourth Century, The Catholic University of America Press 2011, pp. 257-262; B. Talatinian,op. cit., pp. 82-86.

[35] Shahe Ananyan, op. cit., pp. 230-231.

[36] Cf. also Karekin Sarkissian, The Council of Chalcedon and the Armenian Church, Toronto 2006, pp. 163-183.

[37] Cf. Idem, p. 146.

[38] Shahe Ananyan, op. cit., p. 230; N. Garsoïan, “L’Arménie”, in Histoire du Christianisme, vol. 3, Paris : Desclée, 1998, pp. 1141-1146.

[39] BL, p. 177-178. It confirmed the rejection of the teachings of Nestorius, Theodore of Mopsuestia, the Council of Chalcedon, the Tome of Leo, Eutyches and Severus of Antioch.

[40] BL, pp. 157-162. Cf. N. Garsoïan, L’Eglise arménienne et le Grand Schisme d’Orient, CSCO, vol. 574, Lovanii in Aedibus Peeters 1999, p. 162.  

[41] N. Garsoïan, op. cit., pp. 446-450.

[42] Archbishop Tiran Nersoyan, The Christology of the Armenian Orthodox Church, St. James Press, Jerusalem 2004, p. 8.  In the BL, the Henotikon stands with the Twelve Anathemas of St. Cyril of Alexandria (p. 159).

[43] BL, p. 280. For the English translation of the documents concerning Armeno-Georgian Church schism see Archbishop Gorun Papian, The Relations between the Armenian and Georgian Churches according to the Armenian Sources (300-610), Armenian Catholicosate of Cilicia, Antelias-Lebanon 2001, pp. 253-387.

[44] BL, pp. 292-295.

[45] BL, p. 361.  

[46] “The Armenian History attributed to Sebeos”,  translated, with notes, by R. W. Thomson, historicalcommentary by James Howard-Johnston, assistancefrom Tim Greenwood:PART I. Translation and Notes, coll. Translated Texts for Historians, vol. 31, Liverpool University Press 1998, p. 91.  

[47] Ad. loc.

[48] See “The Armenian History attributed to Sebeos”, pp. 113-132.

[49] For the further discussions seeCyril Hovorun, Will, Action and Freedom: Christological Controversies in the Seventh Century, Brill: Leiden-Boston 2008, pp.65-66.

[50] “Tʼułť Maťusałayi Siwneacʼ episkoposi ar ťagaworn Herakl Vasn havatō-Letter of Methuselah, Bihsop of Syunik, “On Faith”, to the Emperor Heraclius)”, coll. Armenian Classical Authors, vol. IV, Antelias-Lebanon 2005, pp. 419-423.

[51]“ Yovhannou Imastasēri Odznecʼwō Matenagrouťiwnkʼ-Domini Johannis Ozniensis Opera”, St. Lazarus-Venice 1833, pp. 147-158. The figure of Mayragomecʼi was very controversial and ambiguous in the Christological debates of medieval Armenia. Mayragomecʼi did not accept the pact of union at Theodosiopolis and was exiled by Ezr. In some of dogmatic collections he was exalted as great theologian and hermit. However, thanks to his disciples, his name became associated with the docetic sect. Cf. P. Cowe, “Armenian Christology in the Seventh and Eighth Centuries with Particular Reference of Catholicos Yovhan Ojnecʼi and Xosrovik Tʼargmanič”,  Journal of Theological Studies 55 (2004), pp. 42-43.

[52] Igor Dorfmann-Lazarev, “Travels and Studies of Stephen of Siwnikʼ(c.685-735): Redefining Armenian Orthodoxy under Islamic Rule” inAndrew P. Roach & James R. Simpson(ed.) Heresy and the Making of European Culture: Medieval and Modern Perspectives, University of Glasgow 2013, pp. 355-381.

[53] Fr. Mesŕop Aramean, “Hay Ekełecʼou kʼŕistosabanakan mtkʼi owŕvagceŕ (4^th -8^th cc.)-Overview of the Christology of Armenian Church (4^th-8^th cc.), Gandzasaŕ II (1992), Eŕevan, pp. 108-121.

[54] Erwand Ter-Minassiantz, Armenische Kirche in ihren Beziehungen zu der Syrischen Kirche bis zum Ende des 13. Jahrhunderts: nach den armenischen und syrischen Quellen, Leipzig 1904, p. 72. Cf. contra S. P. Cowe, “Philoxenus of Mabbug and the Synod of Manazkert”, ARAM 5 (1993), p. 121.

[55] “Tearn Mixajeli patr’iar’k’i Asorvoc’ Jamanakagr’owtiwn-The Chronicle of the Syrian Patriarch Michael)”, Jerusalem 1871, pp. 338-340; Michel le Syrien, Chronique, t. II 3 (fr. tr. by J. P. Chabot), Paris 1904, pp. 457-461, 492-500.

[56] Cf. BL, pp. 435-616.

[57] Cf. N. Garsoïan, “Le vin pur du calice dans l’Eglise arménienne” in N. Bériou et alii, Pratiques de l’eucharistie dans les Eglises d’Orient et d’Occident (Antiquités et Moyen Âge), vol. I (Institutions), Institut d’Etudes Augustiniennes ; Paris 2009, pp. 249-271. 

[58] BL, p. 531-532.

[59] See above note 12.

[60] “The Root of Faith”, p. 484.

[61] Ibid, p. 488.

[62] Idem.

[63] BL, pp.253-254.

[64] “Seal of Faith”, pp. 146, 248-249, 258. .

[65] BL, p. 404.

[66] BL, pp. 471, 479-480.

[67] Cf. Erwand Ter-Minassiantz,op. cit., pp. 77-80, 170-197; Michel le Syrien, Chronique, t. II 3, pp. 499-500 ;  Garegin Hovsepʼiantc, Xosrovik Tʼargmanič, patmabanasirakan ousoumnasiroutʼiwn –Xosrovik Tʼargmanič: historical and philological studies, St. Etchmiadzin 1899, pp. 77-79.

[68] Arm. miandznakanouťiwn, i.e. “consideration of unique prosopon”.

[69] Domini Johannis Opera, pp. 116-118.

[70] P. Cowe, “Armenian Christology in the Seventh and Eighth Centuries with Particular Reference of Catholicos Yovhan Ojnecʼi and Xosrovik Tʼargmanič”, p. 44.

[71] Idem.

[72] Domini Johannis Opera, pp. 150-151.

[73] Shahe Ananyan, op. cit., p. 243.

[74] Xosrovik Tʼargmanič, Book I, p. 54.